Hadran: Advancing Talmud Study for Women

There are three ways to resolve the contradiction between the statements of Rabbi Shimon in two braitot: in one, he states that a meal-offering (mincha) brought for a different purpose than its original intent is valid and fulfills the owner’s obligation, while in the other, he states that it is valid but does not fulfill the owner’s obligation. Raba, Rava, and Rav Ashi each offer different resolutions to this contradiction.

Raba explains Rabbi Shimon’s words according to their simple meaning – that when it is evident from a person’s actions that their stated thought was not sincere (or was a lie), we can disregard the thought and validate the offering. The Gemara raises nine challenges to Raba’s position from other cases involving bird offerings and animal sacrifices where the actions clearly contradict the stated intent, yet the sacrifice still does not fulfill the owner’s obligation. For most of these challenges, the Gemara answers that the cases are not truly comparable, but in some instances, it concedes that Rabbi Shimon would indeed agree that the sacrifice fulfills the owner’s obligation in those scenarios as well.

Rava and Rav Ashi resolve the difficulty differently. According to both, the principle of “its actions prove its intent” (ma’asav mochiach alav) must be interpreted in a different way. The Gemara raises a challenge against each of their views and subsequently resolves them. According to Rava’s final position, it emerges that Rabbi Shimon would even validate a specific case of a sin-offering offered as a different sin-offering, and it would be accepted as fulfilling the obligation.

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If one takes a dough of a mincha that was designated for a specific type of meal offering and takes the kemitza with the intention that it be offered for a different type of mincha, the sacrifice is not invalidated. It must still be offered according to its original designation. However, it does not fulfill the obligation of the person who brought the mincha. There are exceptions to this rule – cases in which the wrong intent completely disqualifies the offering – specifically in a mincha of a sinner and of the sotah.

The Gemara raises a question: Why does the Mishna use the word “ela” (“but”) instead of “ve” (“and”) in the phrase “but with the wrong intent does not fulfill the owner’s obligation”? The answer given is that although the sacrifice does not fulfill the owner’s obligation, its original sanctity and designation remain intact. Therefore, the remaining sacrificial rites must be performed in accordance with its original purpose. This explanation aligns with a statement made by Rava, and two reasons are offered to support this ruling – one derived from a biblical verse, and the other based on logical reasoning.

It seems, at first glance, that the Mishna does not accord with the opinion of Rabbi Shimon, who explains that a mincha offered for the sake of a different sacrifice is valid and fulfills the obligation of the owner. The Gemara refers then to a contradiction between two different sources within Rabbi Shimon – in one it says it does fulfill the obligation, in the other it says it does not. Raba, Rava, and Rav Ashi each offer different resolutions to the contradiction. According to Rav Ashi’s resolution, one can reconcile our Mishna with Rabbi Shimon in the same manner. But according to Raba and Rava, that is not possible, as their explanations for the second braita cannot be used for our Mishna, as the language of our Mishna would not fit with that explanation. Therefore, according to them, Rabbi Shimon must be offering a position that is counter to the position of our Mishna.

After making mention of the contradictory sources of Rabbi Shimon, the Gemara brings the other braita and begins to explain the resolutions. Raba’s explanation is brought and Abaye raises a difficulty, which Raba himself resolves. Then a number of other questions are raised against Raba.